Al Ajurruumiyyah – Chapter 24 – (The Chapter About Al-Mafʿuul Min-Ajlih [Causative Object])

     بَابُ‏‮ ‬‬الـْمَفْعُول مِنْ‏‮ ‬‬أَجْلِهِ

24 – (The Chapter About Al-Mafʿuul Min-Ajlih [Causative Object])

ʿArabic Text:

‏‮(‬‬وَهُوَ‏‮ ‬‬الإِسْمُ‏‮ ‬‬الْـمَنْصُوبُ‏‮ ‬‬الِذي‏‮ ‬‬يُذْكَرُ‏‮ ‬‬بَيَانًا لِسَبَبِ‏‮ ‬‬وُقُوعِ‏‮ ‬‬الْفِعْلِ‏‮ ‬‬نَحْوُ‏‮ ‬‬قَوْلِكَ‏‮ ‬‬قَامَ‏‮ ‬‬زَيْدٌ‏‮ ‬‬إِجْلاَلاً‏‮ ‬‬لِعَمْرٍو وَقَصَدْتُكَ‏‮ ‬‬ابْتِغَاءَ‏‮ ‬‬مَعْرُوفِكَ‏‮)‬‬

English Translation:

وَهُوَ (It [al-mafʿuul min-ajlih – the causative object]) الإِسْمُ‏‮ ‬‬الْـمَنْصُوبُ (is the noun in the case of naṣb) الِـذي (which) يُـذْكَرُ‏‮ ‬‬بَـيَانًـا (is mentioned to clarify) لِسَبَبِ‏‮ ‬‬وُقُوعِ (the reason for the occurrence of an action) – ‏‮ ‬‬نَحْوُ‏‮ ‬‬قَوْلِكَ‬(like when you say): قَـامَ‏‮ ‬‬زَيْـدٌ‏‮ ‬‬إِجْـلاَلاً‏‮ ‬‬لِـعَمْرٍو (Zayd stood respectfully for ʿAmr) وَقَـصَدْتُـكَ‏‮ ‬‬ابْـتِغَـــاءَ‏‮ ‬‬معَْرُوفِـكَ and (I came to you seeking your kindness).

Explanation of Text in ʿArabic:

الـمفعول من أجله هو ما وفعه الفعل كقولك قَامَ‏‮ ‬‬زَيدٌ‏‮ ‬‬إِجْلاَلاً‏‮ ‬‬لِعَمْرٍو وَذَبْتُ‏‮ ‬‬شَوْقًا إِلَيْكَ‏‮ ‬‬وهو الإسم الـمنصوب الذي‏‮ ‬‬يُذكر بيانًا لسبب وقوع الفعل الصادر من الفاعل فإن إِجلالاً‏‮ ‬‬قد ذُكِر بيانًا لسبب الْقِيَام وشوقًـــا‏‮ ‬‬ذُكِر بيانًا لسبب الذَّوْب و لذلك سُمِّي‏‮ ‬‬الـمفعول لأجله أي‏‮ ‬‬الإسم الذي‏‮ ‬‬فُعِل الفعل لأجله لأن القيام في‏‮ ‬‬الـمثال الأوّل إنّما صدر من زيد لأجل إجلال عَمْرٍو و الذَّوْب في‏‮ ‬‬الـمثال الثّاني‏‮ ‬‬صدر لسبب الشّوق‏‮ ‬‬

Explanation of Text in English:

‏‮ ‬‬الْـمَفْعُولُ‏‮ ‬‬مِنْ‏‮ ‬‬أَجْلِهِ (The causative object) is the noun upon which the action falls – like when you say: قَـامَ‏‮ ‬‬إِجْـلاَلاً‏‮ ‬‬لِـعَمْرٍو‏‮ ‬‬‏‮ ‬‬ (Zayd stood respectfully for ʿAmr and ذَبْتُ‏‮ ‬‬شَوْقًا إِلَيْك (I am pining away with longing for you); and it is the noun in the case of naṣb which is mentioned to clarify, the reason for the occurrence of an action which emanates/originates from the doer. And so إِجْـلاَلاً [respectfully] has been mentioned to clarify the reason for الْـقِيَام [the standing].  While شوقًـــا‏‮ ‬‬ [longing] has been mentioned to clarify the reason for الذَّوْب (the pining).  It is for this reason it is called الْـمَفْعُولُ‏‮ ‬‬مِـنْ‏‮ ‬‬أَجْـلِه (the causative object) – that is to say that the noun which has the action done لأَِجْـلِه (because of it), because القيام [the standing] which has been mentioned in the first example emanated from Zayd due to إجْـلالُ‏‮ ‬‬عَـمْرٍو (respect for Amr) and الذَّوْب [the pining] mentioned in the second example occurred as a result of الشَّوْق [the longing]).

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